Any Other Way is an eclectic and richly illustrated local history that reveals how these individuals and community networks have transformed Toronto from a place of churches and conservative mores into a city that has consistently led the way in queer activism, not just in Canada but internationally.From the earliest pioneers to the parades, pride and politics of the contemporary era, Any Other Way draws on a range of voices to explore how the residents of queer Toronto have shaped and reshaped one of the world’s most diverse cities.Any Other Way includes chapters on: Oscar Wilde’s trip to Toronto; early cruising areas and gay/lesbian bars; queer shared houses; a pioneering collective counter-archive project; bath house raids; LBGT-police conflicts; the Queen Street art/music/activist scene; and a profile of Jackie Shane, the trans R&B singer who performed in drag in both Toronto and Los Angeles, and gained international fame with her 1962 chart-topping single, ‘Any Other Way.’

    Based on thirteen years of research and drawing upon the oral histories of forty-five women, authors Kennedy and Davis explore butch-femme roles, coming out, women who passed as men, motherhood, aging, racism, and the courage and pride of the working-class lesbians of Buffalo who, by confronting incredible oppression and violence, helped to pave the way for the gay and lesbian liberation movements of the 1970s and 1980s. Boots of Leather, Slippers of Gold captures the full complexity of lesbian culture; it is a compassionate history of real people fighting for respect and a place to love without fear of persecution.

    It is a world erupting with new money and new power, changing so fast it breaks all sense of reality, home to a form of dictatorship-far subtler than twentieth-century strains-that is rapidly rising to challenge the West.When British producer Peter Pomerantsev plunges into the booming Russian TV industry, he gains access to every nook and corrupt cranny of the country. He is brought to smoky rooms for meetings with propaganda gurus running the nerve-center of the Russian media machine, and visits Siberian mafia-towns and the salons of the international super-rich in London and the US. As the Putin regime becomes more aggressive, Pomerantsev finds himself drawn further into the system.Dazzling yet piercingly insightful, Nothing Is True and Everything Is Possible is an unforgettable voyage into a country spinning from decadence into madness.

    By contrast, Jewish religious leaders in the sixth century B.C.E. branded male homosexuality as a capital offense and, later, blamed it for the destruction of the biblical city of Sodom. When these two traditions collided in Christian Rome during the late empire, the tragic repercussions were felt throughout Europe and the New World.Louis Crompton traces Church-inspired mutilation, torture, and burning of "sodomites" in sixth-century Byzantium, medieval France, Renaissance Italy, and in Spain under the Inquisition. But Protestant authorities were equally committed to the execution of homosexuals in the Netherlands, Calvin's Geneva, and Georgian England. The root cause was religious superstition, abetted by political ambition and sheer greed. Yet from this cauldron of fears and desires, homoerotic themes surfaced in the art of the Renaissance masters--Donatello, Leonardo, Michelangelo, Sodoma, Cellini, and Caravaggio--often intertwined with Christian motifs. Homosexuality also flourished in the court intrigues of Henry III of France, Queen Christina of Sweden, James I and William III of England, Queen Anne, and Frederick the Great.Anti-homosexual atrocities committed in the West contrast starkly with the more tolerant traditions of pre-modern China and Japan, as revealed in poetry, fiction, and art and in the lives of emperors, shoguns, Buddhist priests, scholars, and actors. In the samurai tradition of Japan, Crompton makes clear, the celebration of same-sex love rivaled that of ancient Greece.Sweeping in scope, elegantly crafted, and lavishly illustrated, "Homosexuality and Civilization" is a stunning exploration of a rich and terrible past.

    Shame for liking men. Shame for wanting to be a songwriter. Shame for not being like his perfect brother. Shame for his alcoholism. And most of all, shame for what happened with the first boy he ever loved. When his mother tells him she is selling the family home, Akash must return to Illinois to confront his demons and the painful memory of a sexual awakening that became a nightmare. Akash's mum, Renu, is also plagued by guilt. She had it all: doting husband, beautiful house, healthy sons. But as the one-year anniversary of her husband's death approaches Renu can't stop wondering if she chose the wrong life thirty-five years ago and should have stayed in London with her first love. Together, Renu and Akash pack up the house, retreating further into the secrets that stand between them. When their pasts catch up to them, Renu and Akash must decide between the lives they left behind and the ones they've since created. By turns irreverent and tender, filled with the beats of '90s R&B, Tell Me How to Be is about our earliest betrayals and the cost of reconciliation. But most of all, it is the love story of a mother and son each trying to figure out how to be in the world.

    At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

    It has been translated into every major language on Earth and dozens of minor ones; it has spawned entire genres of animation, and had more books written about it than all but a handful of American Presidents. Even its minor characters have become iconic, and the titular family is recognizable in almost every corner of the planet. It is a definitive and truly global cultural phenomenon, perhaps the biggest of the television age. As of this writing, if you flip on FOX at 8pm on Sundays, you will see a program that bills itself as "The Simpsons". It is not "The Simpsons". That show, the landmark piece of American culture that debuted on 17 December 1989, went off the air more than a decade ago. The replacement is a hopelessly mediocre imitation that bears only a superficial resemblance to the original. It is the unwanted sequel, the stale spinoff, the creative dry hole that is kept pumping in the endless search for more money. It is Zombie Simpsons.

    Jack Halberstam examines the significance of the transgender body in a provocative collection of essays on queer time and space. He presents a series of case studies focused on the meanings of masculinity in its dominant and alternative forms especially female and trans-masculinities as they exist within subcultures, and are appropriated within mainstream culture.In a Queer Time and Place opens with a probing analysis of the life and death of Brandon Teena, a young transgender man who was brutally murdered in small-town Nebraska. After looking at mainstream representations of the transgender body as exhibited in the media frenzy surrounding this highly visible case and the Oscar-winning film based on Brandon's story, Boys Don t Cry, Halberstam turns his attention to the cultural and artistic production of queers themselves. He examines the transgender gaze, as rendered in small art-house films like By Hook or By Crook, as well as figurations of ambiguous embodiment in the art of Del LaGrace Volcano, Jenny Saville, Eva Hesse, Shirin Neshat, and others. He then exposes the influence of lesbian drag king cultures upon hetero-male comic films, such as Austin Powers and The Full Monty, and, finally, points to dyke subcultures as one site for the development of queer counterpublics and queer temporalities.Considering the sudden visibility of the transgender body in the early twenty-first century against the backdrop of changing conceptions of space and time, In a Queer Time and Place is the first full-length study of transgender representations in art, fiction, film, video, and music. This pioneering book offers both a jumping off point for future analysis of transgenderism and an important new way to understand cultural constructions of time and place."

    Here, an indigenous researcher issues a clarion call for the decolonization of research methods.The book is divided into two parts. In the first, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research, and the different ways in which imperialism is embedded in disciplines of knowledge and methodologies as 'regimes of truth'. Providing a history of knowledge from the Enlightenment to Postcoloniality, she also discusses the fate of concepts such as 'discovery, 'claiming' and 'naming' through which the west has incorporated and continues to incorporate the indigenous world within its own web.The second part of the book meets the urgent need for people who are carrying out their own research projects, for literature which validates their frustrations in dealing with various western paradigms, academic traditions and methodologies, which continue to position the indigenous as 'Other'. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.Exploring the broad range of issues which have confronted, and continue to confront, indigenous peoples, in their encounters with western knowledge, this book also sets a standard for truly emancipatory research. It brilliantly demonstrates that "when indigenous peoples become the researchers and not merely the researched, the activity of research is transformed."

    This approach assumes that the state and its legal, policing, and social services apparatus—even its policies and documents of belonging and non-belonging—are neutral and benevolent. While we all have to comply with the gender binaries set forth by regulatory bodies of law and administration, many trans people, especially the most marginalized, are even more at risk for poverty, violence, and premature death by virtue of those same "neutral" legal structures.Normal Life: Administrative Violence, Critical Trans Politics, and the Limits of Law raises revelatory critiques of the current strategies pivoting solely on a "legal rights framework," but also points to examples of an organized grassroots trans movement that is demanding the most essential of legal reforms in addition to making more comprehensive interventions into dangerous systems of repression—and the administrative violence that ultimately determines our life chances. Setting forth a politic that goes beyond the quest for mere legal inclusion, Normal Life is an urgent call for justice and trans liberation, and the radical transformations it will require.An attorney, educator, and trans activist, Dean Spade has taught classes on sexual orientation, gender identity, poverty and law at the City University of New York (CUNY), Seattle University, Columbia University, and Harvard. In 2002 he founded the Sylvia Rivera Law Project, a collective that provides free legal services and works to build trans resistance rooted in racial and economic justice.

    Writing in a lyrical mixture of Spanish and English that is her unique heritage, she meditates on the condition of Chicanos in Anglo culture, women in Hispanic culture, and lesbians in the straight world. Her essays and poems range over broad territory, moving from the plight of undocumented migrant workers to memories of her grandmother, from Aztec religion to the agony of writing. Anzaldua is a rebellious and willful talent who recognizes that life on the border, "life in the shadows," is vital territory for both literature and civilization. Venting her anger on all oppressors of people who are culturally or sexually different, the author has produced a powerful document that belongs in all collections with emphasis on Hispanic American or feminist issues.

    By looking at the symbolic and etymological histories of the sun, moon, Saturn, Venus, Mercury, Mars, and Jupiter, we can trace and understand the politics of magic–and challenge our own practices, interrogate our truths, and reshape our institutions to build better frameworks for communities of care.Fearless, radical, and fresh, Sparkly Kat’s Postcolonial Astrology ushers in a new wave of astrology revival, refusing to apologize for its magickism and connecting its power to the spirituality and politics we need now. Intersectional, inclusive, and geared towards queer and POC communities, it uses our historical and collective constructs of the planets, sun, and moon to re-chart our subconscious history, redefine the body in the world, and assert our politics of the personal, in astrology and all things.

    It is a vulnerable cross section of his writing that moves from disarmingly human to sudden bursts of beast, able to seamlessly blend back into grounded stories of humor, heartache and identity using crisp, innovative and unforgettable metaphors. If you can only buy one Buddy Wakefield book, this collection is the most comprehensive of his most compelling works to date. His craft mimics the intrigue of propellers when they make themselves invisible. Buddy’s honest story is a one-man relay race to the light; that of a boy at gentleman practice who sometimes wants to blend in so badly he forgets his purpose has already arrived and there is no need to fight a war that’s long been over. The reader must be prepared for the recurring nightmares from which Buddy wakes up only to realize that whatever supposedly awful thing was stalking him was actually just trying to help.

    But a chance meeting by the river soon becomes an intense, exhilarating, and all-consuming affair. After their camp duties are fulfilled, the pair spend a dreamlike few weeks camping in the countryside, bonding over an illicit copy of James Baldwin’s Giovanni’s Room. Inhabiting a beautiful natural world removed from society and its constraints, Ludwik and Janusz fall deeply in love. But in their repressive communist and Catholic society, the passion they share is utterly unthinkable.Once they return to Warsaw, the charismatic Janusz quickly rises in the political ranks of the party and is rewarded with a highly-coveted position in the ministry. Ludwik is drawn toward impulsive acts of protest, unable to ignore rising food prices and the stark economic disparity around them. Their secret love and personal and political differences slowly begin to tear them apart as both men struggle to survive in a regime on the brink of collapse.Shifting from the intoxication of first love to the quiet melancholy of growing up and growing apart, Swimming in the Dark is a potent blend of romance, post-war politics, intrigue, and history. Lyrical and sensual, immersive and intense, Tomasz Jedrowski has crafted an indelible and thought-provoking literary debut that explores freedom and love in all its incarnations.

    They aren't sexually attracted to anyone, and they consider it a sexual orientation—like gay, straight, or bisexual.Asexuality is the invisible orientation. Most people believe that "everyone" wants sex, that "everyone" understands what it means to be attracted to other people, and that "everyone" wants to date and mate. But that's where asexual people are left out—they don't find other people sexually attractive, and if and when they say so, they are very rarely treated as though that's okay.When an asexual person comes out, alarming reactions regularly follow; loved ones fear that an asexual person is sick, or psychologically warped, or suffering from abuse. Critics confront asexual people with accusations of following a fad, hiding homosexuality, or making excuses for romantic failures. And all of this contributes to a discouraging master narrative: there is no such thing as "asexual." Being an asexual person is a lie or an illness, and it needs to be fixed.In The Invisible Orientation, Julie Sondra Decker outlines what asexuality is, counters misconceptions, provides resources, and puts asexual people's experiences in context as they move through a very sexualized world. It includes information for asexual people to help understand their orientation and what it means for their relationships, as well as tips and facts for those who want to understand their asexual friends and loved ones.